Listening to the Nikah sermon is Wājib
In
addition to the sermon delivered for Ṣalāt-ul-Jumu’ah, it is also Wājib to
listen to other sermons such as the ones delivered for Eid Ṣalāh, Nikah etc.
(Durr-e-Mukhtār, vol.
3, pp. 40)
Trading also becomes impermissible as soon as the first Ażān
is called
As soon as the first Ażān is called,
it is Wājib to start making effort to get to the Masjid for offering
Ṣalāt-ul-Jumu’ah; it is also Wājib to put off trading and other activities
contrary to the preparations for Ṣalāt-ul-Jumu’ah. Similarly, sale and purchase
while proceeding to Masjid is also impermissible and trading in the Masjid is a
severe sin. If the one having meal hears the voice of Ażān for Ṣalāt-ul-Jumu’ah
and fears that he may miss Ṣalāt-ul-Jumu’ah in case of having meal, he has to
stop eating and proceed to the Masjid for offering Ṣalāt-ul-Jumu’ah. One should
get to the Masjid in a dignified manner for Ṣalāt-ul-Jumu’ah.
(Bahār-e-Sharī’at, vol.
1, pp. 775 – ‘Alamgīrī, vol. 1, p. 149 – Durr-e-Mukhtār, vol. 3, pp. 42)
These days, people are far away from
the path of religious knowledge; like other worships, people commit sins as a
result of making mistakes in listening to sermon. Therefore, it is my humble
request that the Khaṭīb (deliverer of sermon) make following announcement every
Friday prior to the Ażān of Khuṭbaḥ before sitting on the pulpit and earn
hoards of reward:
Seven Madanī pearls of sermon
1.
It is stated in a Ḥadīš, ‘The one, who crosses over people’s
necks on Friday, makes a bridge towards Hell.’
(Jāmi’ Tirmīżī, vol. 2,
pp. 48, Ḥadīš 513)
One of the explanations of this
Ḥadīš is that people will enter the Hell trampling over him.
(Bahār-e-Sharī’at, vol.
1, pp. 761-762)
2. To sit facing the Khaṭīb is Sunnaḥ
of the blessed companions رَضِیَ اللهُ تَعَالَى
عَنْهُمْ.
3. Some of our past saints رَحْمَهُمُ اللَّهُ تَعَالَى said, ‘One should
listen to the sermon in the sitting-posture (as one sits in Qa’dah), folding
hands (under navel) during the first sermon and placing them on thighs during
the second; إِنْ شَاءَ اللَّهُ عَزَّوَجَلَّ
he will earn the reward of offering two Rak’āt Ṣalāh.
(Mirāt-ul-Manājīḥ, vol.
2, pp. 338)
4. A’lā Ḥaḍrat Imām Aḥmad Razā Khān عَلَيْهِ رَحْمَةُ الرَّحْمٰن has said, ‘When one
hears the blessed name of the Beloved Prophet صَلَّى
اللهُ تَعَالَى عَلَيْهِ وَاَلِهِ وَسَلَّمَ during the sermon, he
should recite Ṣalāt-‘Alan-Nabī in his heart as it is Farḍ to remain silent
during sermon.’
(Fatāwā Razawiyyah
(referenced), vol. 8, pp. 365)
5. It is stated in Durr-e-Mukhtār:
During the sermon, eating, drinking, talking (even saying سُبْحَانَ اللهِ), replying to someone’s greeting, and
inspiring others towards righteousness, all are Ḥarām.’
(Durr-e-Mukhtār, vol.
3, pp. 39)
6. A’lā Ḥaḍrat رَحْمَةُ اللهِ تَعَالَى عَلَيْهِ has said, ‘Walking
during the sermon is Ḥarām. The reverent scholars رَحْمَهُمُ
اللَّهُ تَعَالَى even say that if someone enters the Masjid during the sermon,
he must stop wherever he is without proceeding further as walking would be an
act and no act is permissible during the sermon.’ (Fatāwā Razawiyyah
(referenced), vol. 8,
pp. 333)
7. A’lā Ḥaḍrat رَحْمَةُ اللهِ تَعَالَى عَلَيْهِ has said, ‘During the
sermon, even looking somewhere turning the head is Ḥarām.’
(ibid, pp. 334)
An important ruling for leading Ṣalāt-ul-Jumu’ah
With regard to the leading of
Ṣalāt-ul-Jumu’ah there is an important issue about which people are quite
inattentive. Ṣalāt-ul-Jumu’ah is being considered like other Ṣalāh and everyone
is being allowed to lead Ṣalāt-ul-Jumu’ah; it is impermissible as leading
Ṣalāt-ul-Jumu’ah is essentially the duty of the Islamic ruler or his deputy.
In the states where Islamic
sovereignty does not exist, the greatest Sunnī scholar having correct beliefs
should lead Ṣalāt-ul-Jumu’ah as he is the substitute of the Islamic ruler in
executing Shar’ī rulings; Ṣalāt-ul-Jumu’ah cannot be held without his
permission. If there is no such scholar, the one appointed by common people can
lead the Ṣalāh. In spite of the presence of an Islamic scholar, people cannot
themselves appoint anyone else, nor can just a few people appoint someone as
the Imām on their own behalf. Holding Ṣalāt-ul-Jumu’ah in this way is not
proven (in Islamic history).
(Bahār-e-Sharī’at, vol.
1, pp. 764)
صَلُّوا عَلَى
الْحَبِيبِ صَلَّى اللهُ تَعَالَى
عَلَى مُحَمَّد
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